Often the saints find themselves unable to penetrate the design of heaven in the trials through which lies their way—especially in the hidings of God's face, so that they cannot discover him. This made no small part of Job's trial—"Behold I go forward but he is not there; and backward, but I cannot perceive him; on the left hand where he doth work, but I cannot behold him; he hideth himself on the right hand that I cannot see him." Could he have known the reasons of his trials it would have been a great consolations, but it was denied him, and the reasons of God's hiding his face from him, no less than those of his other trials.
So it is also with others. The darkness which involves them makes part of their trials. It is a common trial of the saints. God will have his people "live by faith and walk by faith." To live by faith, implies want of light, and ignorance of the designs of providence. A great part of the good man's trial here, consists in trusting God without knowing why such things are required, or such trails ordered out to him. In this way the saints had great trials under the former dispensations. A veil was then spread over the method of grace, or way in which God would bring salvation to men. Even the religious rites enjoined by the law, were not understood, though they made part of the duties of every day; they remained mysterious, till Christ removed the covering cast over them; made known the hidden mystery, and opened "the way into the holiest by his blood."
Under every dispensation religion greatly consists in referring every thing to God, and trusting in him, without being let into his designs, or knowing reasons of his orders. "Blessed is he who hath not seen and yet hath believed"—Blessed is he who without penetrating the designs of heaven trusts in God, and conforms to his requirements, not doubting but all will turn out right—that God will lead him in right ways, though they may be ways which he knows not.
Abram discovered much of this temper—in obedience to divine order he left his father's house, and "went forth, not knowing whither he went." And afterwards, when commanded of God, he took a three days journey, to offer his son, Isaac, at the place which should be shewn him.
The trial of this patriarch, recorded in the text, might be, at that time particularly necessary. God had then admitted him to special nearness; and special trials might be requisite to keep him humble, and prevent high thoughts of himself. For such is fallen human nature, that particular distinctions, even divine communications, though of grace, are apt to be abused; to foster pride! Though man is poor and dependant, pride is a sin which very easily besets him. If Paul needed something to keep him humble when favored with revelations, why not Abram? Abram was then in the body—compassed with infirmity—liable to temptation, and prone to seduction. God knew his state—corrected him therefore, to give him a sense of demerit, when he received him into covenant and engaged to be his God.
Another design of his darkness and horror at that time, might be to fill him with awe and reverence of the divine majesty. Had he experienced nothing of this kind, the strange familiarity to which he had been admitted of the most high, might have diminished his fear of God, and caused him to think lightly of the great supreme.
The horror and distress he now experienced might also serve to prepare him for holy joy, when God should lift on him the light of his countenance. Light and joy are most refreshing when they follow darkness and terror. Therefore the joy of those who have been pricked in their hearts for sin and made to know its exceeding sinfulness, when they are brought to hope in divine mercy, and believe themselves forgiven of God. There is reason to believe that the sorrows of this state will give a zest to the joys of heaven—the darkness of this state, to the light of that in which darkness is done away—the fear and concern here.
Some think that what Abram experienced on this occasion was intended to intimate God's future dealings with his family. They were honored by being taken into covenant with God, but were to pass through the horror and darkness of Egyptian bondage—the distress of a wilderness state, and a war with the Amorites, before they should enjoy the promised land. Some conceive Abram's sufferings at this time, designed to prefigure the legal dispensation, under which his seed were to continue long and suffer many things. However this might be, we know that Abram did not find rest in this weary land, unallayed with sorrow. He was doomed to make his way through darkness, doubts and difficulties.
Such was the portion of this father of the faithful, while he remained in the body and continued on trail. The same is the portion of all the saints. "This is not their rest, because it is polluted." Rest is not to be found on earth. When the remains of sin shall be purged away, there will be no more darkness, fear or horror. "The former thing will pass away"
These considerations teach us what we have to expect while we tabernacle in clay—namely, trials and difficulties, doubts and darkness—these must be here our portion. Though we may be children of God, we are not to expect exemption from them till the earthly house of our tabernacle is dissolved and we are clothed on with our house which is from heaven.